The affirmation that St. Paul was not thoroughly acquainted with the details of our Lord’s ministry, and that after his conversion he was simply absorbed in the contemplation of a divine Christ is incredible. When we are asked to accept a startling proposition, it is necessary that it should not offend against the first principles of human nature. That a man like St. Paul did not make accurate inquiries into the facts of his Master’s life is inconceivable. In his eyes His human was the manifestation of His divine life. Did not the persecutor Saul thoroughly inform himself respecting the life and actions of Him whose divine mission he denied, and whom he believed to be an impostor? Was not this the obvious course to take, in order to enable him to expose imposition, and to destroy the Church? On the other hand, the converted Paul was animated by a more intense love for Jesus than one man ever felt for another. Is it conceivable that such love did not impel him to treasure up in his bosom every reminiscence which fell within his reach, and to inquire with the most profound interest into the life and actions of him who was become the object of his adoration? Is it conceivable that the man who was incessantly inquiring into the condition of his converts, made no inquiry about the life and actions of his Master? The position of St. Paul, the ardour of his temperament, the fierceness of his opposition, and the intense self‐sacrifice with which he afterwards consecrated himself to Jesus Christ, falling into communication as he must with persons who had witnessed His earthly ministry, are sufficient proof that the Apostle had used every available means of becoming acquainted with the facts of His life. But in the Epistles themselves, although owing to the circumstances which called them forth, they contain few direct references to it, the indirect allusions are quite sufficient to prove that St. Paul and those whom he addressed, were in possession of a number of facts respecting their Master’s life which formed the subject of a common Christology. I am quite ready to admit that when the Apostle wrote, none of our present Gospels were in existence. The converts had to receive their instruction orally, or from short written memoranda. But instruction of some kind they must have had. Without it, converts from Paganism could have known nothing about Him to whom in the act of joining the Church they professed allegiance; Jewish converts living in Gentile cities, but little. As Christianity was not a mere body of dogmas, like a philosophy, but consisted in direct adhesion to a person, it is clear that it could not be propagated at all without at the same time communicating information respecting His history. The early missionaries announced that Jesus was the Christ. Such an announcement would have been meaningless unless they had given an account of who Jesus was, what He had done to claim the homage of those addressed, and what was the nature of His